Semantic Analysis: Titus (Koine Greek → Korean)

Scope and Method

This document analyzes the entire book of Titus (chapters 1–3) in the original Koine Greek. The core passage, Titus 2:11–3:8, receives full verse-by-verse treatment of every load-bearing term. All other material in Titus (1:1–16; 2:1–10; 3:9–15) receives chapter-section treatment of its load-bearing theological vocabulary using the same analytical fields.

Baseline reuse rule: Wherever a term already appears in the Romans translation_memory.json, the Korean rendering recorded there is reused exactly, unchanged. This document does not re-derive those renderings; it cites them and notes any new contextual nuance Titus introduces. New terms not present in the Romans baseline are analyzed in full and proposed for addition to translation memory in a later pipeline step.

Text-critical note: Korean phrase-level illustrations below follow the general register and vocabulary choices of the 개역개정 (Korean Revised Version) tradition, reconstructed from established Korean Protestant usage. Phase 2 execution must verify exact verse wording against the official 개역개정 text before finalizing any segment.

A structural observation about Titus: Uniquely among Paul’s letters, Titus alternates the title Savior (σωτήρ) between God the Father (1:3; 2:10; 3:4) and Jesus Christ (1:4; 2:13; 3:6) six times in three chapters — the highest concentration of this title anywhere in the NT. This reinforces the Critical-risk “Deity of Christ” doctrine inherited from the Romans baseline and must be flagged consistently wherever it recurs.

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SECTION 1: Core Passage Verse-by-Verse — Titus 2:11–3:8

Titus 2:11

Greek: Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις Gloss: “For the grace of God has appeared, bringing salvation to all people.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
ἐπεφάνη	epephanē	”was made to shine forth, appeared”	historical manifestation, epiphany, visible disclosure of what was previously hidden	”appeared,” “has appeared,” “dawned,” “been revealed”	Marks the incarnation as a datable historical in-breaking, not a recurring cosmic cycle or private vision	나타나다/나타났으니 (natanada). Risk: High. Korean shamanism (무속신앙) commonly uses 나타나다 for a spirit “appearing” to a mudang in a dream or during a 굿 ritual. Teaching must anchor this “appearing” to the historical incarnation of Christ (cf. 성육신 baseline), not a subjective spirit-manifestation experience.
χάρις τοῦ θεοῦ	charis tou theou	”grace of God”	unmerited favor as an active, personified force in this verse (grace itself is the subject that “appears” and “trains”)	“the grace of God,” “God’s grace”	Grace is not a static status here but an active teacher/trainer (see v.12); this is the same χάρις as Romans	Reused verbatim from Romans TM: 은혜 (eunhye), Critical. Baseline note on 기복신앙 (fortune-seeking faith) applies with full force: grace that “appears” and “trains” must not be read as a magical force dispensed for ritual compliance.
σωτήριος	sōtērios	”saving, bringing salvation”	adjectival form of σωτηρία, describing grace’s saving effect for all humanity	”bringing salvation,” “salvation-bringing,” “that brings salvation”	Modifies “grace,” clarifying that this grace’s purpose/effect is salvation	Rendered periphrastically as 구원을 주시는 (guwon-eul jusineun, “that gives salvation”), built on the baseline noun 구원 (guwon), Critical. No new term needed; construct from existing baseline vocabulary.
πᾶσιν ἀνθρώποις	pasin anthrōpois	”to all people/all men”	universal scope, no ethnic or class restriction	”to all people,” “for all mankind,” “to everyone”	Same universal-scope claim flagged as High risk in the Romans baseline’s “universal_scope_of_gospel” doctrine (cf. Rom 1:16; 10:12–13)	모든 사람에게 (modeun saram-ege). Risk: High (reused doctrine concern). Must not be softened toward Korea’s ethnic-nationalist 단일민족 self-conception, per baseline note.

Titus 2:12

Greek: παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι Gloss: “training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
παιδεύουσα	paideuousa	”training, disciplining, educating” (present active participle of παιδεύω, root of παιδεία/“paideia”)	child-rearing instruction; can range from nurturing education to corrective discipline (cf. Heb 12:6-11)	“training,” “teaching,” “instructing,” “disciplining,” “nurturing”	This is the exegetical center of the curriculum doctrine “Grace That Trains for Godly Living.” Grace itself — not human effort — is the subject doing the training.	양육하다/훈육하다 (yangyukhada — KRV’s established choice, “to nurture/rear,” vs. 훈련하다 hullyeonhada, “to drill/train athletically”). Risk: Critical. Two failure modes must both be guarded against: (1) collapsing this into a self-effort framework resembling 수양/도 닦기 (self-cultivation, already flagged Critical-adjacent under baseline sanctification), which would make grace’s training a human achievement; (2) treating grace as an impersonal automatic force that produces morality without engaging the will, which would drift toward a fatalistic or magical reading. Teaching must state explicitly: grace is the trainer; godly living is the fruit, not the cause, of grace.
τὴν ἀσέβειαν	tēn asebeian	”ungodliness, irreverence”	the negative counterpart of εὐσέβεια (godliness)	“ungodliness,” “impiety,” “godlessness”	What grace teaches us to renounce	경건하지 않은 것 (gyeonggeonhaji aneun geot). Risk: Medium, mirror entry to 경건 below.
κοσμικὰς ἐπιθυμίας	kosmikas epithymias	”worldly desires/passions”	desires oriented to “this present age/world system” rather than God	”worldly passions,” “worldly lusts,” “earthly desires”	The object renounced, contrasted with godly living “in the present age”	이 세상 정욕 (i sesang jeongyok). Risk: Low-Medium. Standard established phrase in Korean church usage.
σωφρόνως	sōphronōs	”self-controlled-ly, sensibly”	soundness of mind, moderation, self-mastery — a key repeated root across Titus (1:8; 2:2,4,5,6,12)	“self-controlled,” “sensibly,” “soberly,” “with sound judgment”	One of the triad (self-controlled, upright, godly) describing the “present age” ethic that grace produces	신중함/절제함으로 (sinjunghameuro). Risk: Low-Medium. Track consistently across all σώφρων-family occurrences in Titus for translation-memory coherence.
δικαίως	dikaiōs	”justly, righteously”	conduct in right relation to others, adverbial form of δικαιοσύνη	”righteously,” “justly,” “uprightly”	Reuses baseline righteousness root.	Built on 의 (ui), High — reused adverbially as 의롭게/의로움으로. Baseline caution against collapsing into 의리 (uiri, social-loyalty ethics) applies: this is right conduct flowing from right standing, not honor-code loyalty performance.
εὐσεβῶς	eusebōs	”godly, piously”	reverent devotion toward God expressed in conduct	”godly,” “in a godly manner,” “devoutly”	Completes the ethical triad; the goal-state of grace’s training	경건함으로 (gyeonggeonhameuro). See 경건 (godliness) entry below, Chapter 1 section — Risk: High, Confucian filial-piety/ritual-reverence collision.

Titus 2:13

Greek: προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ Gloss: “waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
προσδεχόμενοι	prosdechomenoi	”eagerly awaiting, expecting”	active, hope-filled anticipation	”waiting for,” “looking for,” “awaiting eagerly”	Present posture of the believer living in the “present age” (v.12) toward Christ’s return	기다리게 하셨으니 (gidarige hasyeoseuni). Risk: Low.
μακαρίαν ἐλπίδα	makarian elpida	”blessed hope”	eschatological hope oriented to Christ’s return	”blessed hope,” “happy hope”	Hope grounded in a certain future event, not wishful optimism	복스러운 소망 (bokseureoun somang). Risk: Medium. Caution: 복 (bok, “blessing/fortune”) is the same root flagged Critical under baseline “grace” for its 기복신앙 collision risk; here it modifies “hope,” not grace directly, but teaching should avoid letting “blessed hope” be heard as “a hope for good fortune.”
ἐπιφάνειαν τῆς δόξης	epiphaneian tēs doxēs	”the appearing of the glory”	the visible, glorious, future return of Christ	”appearing of the glory,” “glorious appearing,” “glorious return”	Same ἐπιφαίνω word-family as v.11’s ἐπεφάνη — grace’s past appearing and Christ’s future glorious appearing bookend the passage	영광이 나타나심 (yeonggwang-i natanasim). Risk: High (same shamanistic-manifestation caution as v.11’s 나타나다 entry) combined with 영광 (glory), reused verbatim from Romans TM, Medium — must not collapse into 명예/출세 (secular honor/career success).
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ	tou megalou theou kai sōtēros hēmōn Iēsou Christou	”of our great God and Savior, Jesus Christ”	Granville-Sharp construction (single article governing both “God” and “Savior,” both applied to one person, Jesus Christ)	“our great God and Savior Jesus Christ” (unified reading, majority scholarly view) vs. a minority “the great God, and our Savior Jesus Christ” (two persons)	This is the single clearest explicit affirmation of the full deity of Christ in Titus — Jesus Christ is directly named “God.” Directly reinforces the Romans baseline’s Critical “deity_of_christ” doctrine.	우리의 크신 하나님과 구주 예수 그리스도 (uri-ui keusin Hananim-gwa guju Yesu Geuriseudo). Risk: Critical. The Korean rendering must preserve the single-referent grammatical unity (both titles applied to Jesus Christ); a translation that reads as two separate figures (“the great God” and, separately, “our Savior Jesus Christ”) would weaken this deity-of-Christ affirmation. Requires mandatory theologian review per baseline escalation rules.
σωτήρ	sōtēr	”savior, deliverer, rescuer”	one who rescues from danger/death; in the imperial and religious context of the day, also a stock title for the Roman emperor and for various pagan deities/healing gods (e.g., Asclepius)	“savior,” “deliverer,” “rescuer”	New term (not in Romans baseline, which records σωτηρία/salvation but not the agent-noun σωτήρ/savior). Titus applies this title 6 times to God and Christ — the letter’s structural signature term.	구주 (guju), an established KRV term (cf. hymnody: “구주 예수”). Risk: Medium. Lower collision risk than “salvation” itself since 구주 is a specifically Christian religious title rarely used in secular Korean speech; however, modern Korean media does sometimes use 구원자 (“a savior/rescuer figure,” a hero-genre term in film/drama) loosely for a heroic protagonist. Teaching must distinguish 구주 from a merely heroic-rescuer trope: God/Christ as 구주 saves from sin’s guilt and death, not merely from circumstantial danger.

Titus 2:14

Greek: ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων Gloss: “who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession, zealous for good works.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν	edōken heauton hyper hēmōn	”gave himself on behalf of us”	substitutionary self-giving; sacrificial death for another’s benefit	”gave himself for us,” “gave himself up for us”	Substitutionary atonement, foundational to Christ’s saving work	우리를 대신하여 자신을 주심 (uri-reul daesinhayeo jasin-eul jusim). Risk: High. Must convey a once-for-all, voluntary, self-substituting sacrifice — distinct from a shaman’s ritual offering (제물, jemul) made to appease or petition a spirit for favor.
λυτρώσηται	lytrōsētai	”might redeem, ransom” (from λύτρον, “ransom price”)	to buy back / free by payment of a price, esp. slaves or captives	”redeem,” “ransom,” “set free,” “rescue”	New term. Christ’s redemption frees from lawlessness’s bondage through his own self-gift as the price	속량하다 (sokryanghada), an established KRV theological term (贖良, “buy back into freedom”). Risk: Critical. Must be sharply distinguished from Korean shamanistic ritual practice — notably 씻김굿 (ssitgimgut), a shamanic ritual of “washing/cleansing” a deceased spirit to release it from unresolved grudges (한, han) so it may rest — which shares surface “washing/freeing” imagery with this verse’s redeem-and-purify pairing (v.14’s λυτρόω and καθαρίζω). Biblical redemption is a completed, once-for-all legal/moral deliverance accomplished by Christ’s death, not a repeatable ritual performed by a religious specialist to resolve a spirit’s grievance.
ἀπὸ πάσης ἀνομίας	apo pasēs anomias	”from all lawlessness”	the state/practice of being without law, moral transgression as law-breaking	”from all lawlessness,” “from every lawless deed,” “from all wickedness”	Names what believers are redeemed FROM	모든 불법에서 (modeun bulbeop-eseo), built on 율법 (yulbeop, law), reused from Romans baseline, High as the negated root. Risk: Medium.
καθαρίσῃ	katharisē	”might cleanse, purify”	ritual or moral purification	”purify,” “cleanse,” “make clean”	Christ purifies a people for himself — moral, not ritual, cleansing	깨끗하게 하다 (kkaekkeutage hada). Risk: High. Direct extension of baseline “holy” doctrine note: must not be read as removing ritual impurity/misfortune (부정을 씻다) as performed in a gut ceremony. This purification is accomplished once by Christ’s self-gift (v.14a), not by a repeatable rite.
λαὸν περιούσιον	laon periousion	”a people for [his] own possession”	OT/LXX covenant phrase (Exod 19:5; Deut 14:2; 26:18) describing Israel as God’s treasured possession, now applied to the church	”his own special people,” “a people for his own possession,” “his very own people”	The church inherits Israel’s covenant identity as God’s treasured possession — a major redemptive-historical claim	자기 백성/친 백성 (jagi baekseong / chin baekseong — KRV’s established phrase). Risk: High. Korean readers may default to reading “his own people” (자기 백성) through the lens of 단일민족 (“a single ethnic nation”) ethnic-insider identity, the same collision flagged under the Romans baseline’s “gentiles” and “unity_of_jews_and_gentiles” doctrines. Teaching must clarify this “people” is constituted by faith in Christ across all ethnicities, not ethnic lineage.
ζηλωτὴν καλῶν ἔργων	zēlōtēn kalōn ergōn	”zealous for good works”	eager, enthusiastic devotion to good deeds (same root as “zealot,” but here a general term of eagerness, not the political party)	“zealous for good works,” “eager to do good,” “passionate about good deeds”	The purpose/fruit of redemption and purification — not its cause	선한 일에 열심하는 (seonhan il-e yeolsimhaneun). Risk: High. Both terms carry risk: (1) 열심 (zeal) resonates strongly with Korea’s achievement-oriented cultural value of diligence/hard work (열심히 하다), risking a slide toward works-as-merit; (2) 선한 일 (good works) must be explicitly taught as the FRUIT of redemption already accomplished in v.14a, never its cause — directly serving the curriculum doctrine “Salvation by Grace not Works.” Cross-reference 3:5 below where this is stated negatively and explicitly.

Titus 2:15

Greek: Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω Gloss: “Declare these things; exhort and rebuke with all authority. Let no one disregard you.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
παρακάλει	parakalei	”exhort, encourage, urge”	entreaty or encouragement depending on context	”exhort,” “encourage,” “urge”	Reused verbatim from Romans TM.	권면하다 (gwonmyeonhada), Low, per baseline.
ἔλεγχε	elenche	”rebuke, reprove, convict, expose”	to bring wrongdoing to light and correct it; a recurring Titus term (1:9, 1:13, 2:15)	“rebuke,” “reprove,” “convict,” “correct”	New term, key to the pastoral authority Titus is charged to exercise regarding sound doctrine	책망하다/권위 있게 지적하다 (chaengmanghada). Risk: Medium. Should be distinguished from harsh shaming (체면을 깎는 것, an attack on 체면/social face, already flagged under baseline “sin” doctrine) — biblical rebuke aims at correction within pastoral authority, not humiliation.
ἐπιταγῆς	epitagēs	”command, authority, order”	authoritative directive	”authority,” “full authority,” “all confidence”	Titus’s teaching carries apostolic-delegated authority, not personal opinion	모든 권위로 (modeun gwonwiro). Risk: Low.

Titus 3:1

Greek: Ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι Gloss: “Remind them to submit to rulers and authorities, to be obedient, to be ready for every good work.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
ἀρχαῖς ἐξουσίαις	archais exousiais	”rulers, authorities”	governmental/civic power structures	”rulers and authorities,” “governments and authorities”	Civil government, echoing Romans 13:1-7’s authority theme (flagged for native-speaker review in the Romans baseline)	통치자들과 권세 잡은 자들 (tongchijadeul-gwa gwonse jabeun jadeul). Risk: Medium. Consistent with baseline handling of Romans 13.
ὑποτάσσεσθαι	hypotassesthai	”to submit, to place oneself under”	voluntary, ordered submission to an authority structure — used in Titus for civil authorities (3:1), wives to husbands (2:5), and slaves to masters (2:9)	“submit to,” “be subject to,” “be in submission to”	New term — central to the curriculum doctrine “Submission to Authority.” This is the same submission-vocabulary family flagged High risk in the Romans baseline under “obedience_of_faith,” where Korea’s rigorous Confucian hierarchical-obedience ethics (including the historic, now-rejected “three obediences,” 삼종지도, prescribing a woman’s obedience to father, husband, then son) risk reducing gospel obedience to hierarchical social-status compliance.	복종하다 (bokjonghada). Risk: High. Titus uses this single verb across three distinct relationships (civil, marital, servile) in chapter 2-3; Korean teaching must clarify in each case that this is a Spirit-enabled, voluntary response modeling Christ’s own submission (cf. Phil 2:8), never enforced hierarchical domination, and specifically must not be taught through the lens of the discredited 삼종지도 tradition regarding wives.
πειθαρχεῖν	peitharchein	”to obey, to be ruled by/obedient to” (rare NT word, cf. Acts 5:29, 27:21)	obedience specifically to rulers/authority-holders	”to obey,” “to be obedient”	Reinforces ὑποτάσσεσθαι with a nearly synonymous term	순종하다 (sunjonghada). Risk: Medium, same doctrinal caution as above.
πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους	pros pan ergon agathon hetoimous	”ready for every good work”	readiness/disposition toward good deeds	”ready for every good work,” “prepared for every good deed”	Ties good works to civic life, not only church life	모든 선한 일 행하기를 예비하게 (modeun seonhan il haenghagireul yebihage). Risk: Medium, per 선한 일 (good works) entry above.

Titus 3:2

Greek: μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους Gloss: “to slander no one, to avoid quarreling, to be gentle, showing perfect courtesy toward all people.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
βλασφημεῖν	blasphēmein	”to slander, blaspheme, speak evil of”	can refer to slandering people or blaspheming God, depending on object	”to slander,” “to speak evil of,” “to malign”	Ordinary interpersonal speech ethic extending from submission to authority	훼방하다/비방하다 (hwebanghada). Risk: Low.
ἐπιεικεῖς	epieikeis	”gentle, reasonable, yielding, forbearing”	equitable gentleness that does not insist on the letter of one’s rights	”gentle,” “considerate,” “forbearing,” “reasonable”	Part of the ethical profile flowing from grace’s training (cf. 2:12)	관용하며 (gwanyonghamyeo). Risk: Low.
πραΰτητα	prautēta	”gentleness, meekness”	strength under control, not weakness	”gentleness,” “meekness,” “courtesy”	Christlike disposition toward outsiders (πάντας ἀνθρώπους, “all people”)	온유함 (onyuham). Risk: Low.

Titus 3:3

Greek: Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους Gloss: “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, spending our life in malice and envy, hated and hating one another.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
ἀπειθεῖς	apeitheis	”disobedient, unpersuadable”	willful resistance to God’s authority/truth	”disobedient,” “unbelieving,” “rebellious”	Describes pre-conversion state — the same root underlies the Romans baseline’s “universal_human_accountability” doctrine	순종하지 아니한 자 (sunjonghaji anihan ja). Risk: Medium.
πλανώμενοι	planōmenoi	”being led astray, deceived” (passive of πλανάω, root of “planet”/wandering)	deception, wandering from truth	”led astray,” “deceived,” “going astray”	Pre-conversion condition of error, contrasted with the “knowledge of the truth” (1:1)	미혹되어 (mihok doeeo). Risk: Low-Medium. Minor caution: avoid phrasing that suggests possession by a “deceiving spirit” (미혹하는 영), a shamanistic framing; here it is simply moral/intellectual error.
δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς	douleuontes epithymiais kai hēdonais	”enslaved to desires and pleasures”	bondage-language applied ironically to sin (contrast the true δοῦλος θεοῦ, “servant of God,” 1:1)	“slaves to passions and pleasures,” “enslaved to various lusts and pleasures”	Pre-conversion bondage that Christ’s redemption (2:14, λυτρόω) frees from	여러 가지 정욕과 향락의 종 노릇 한 (yeoreo gaji jeongyok-gwa hyangnak-ui jong noreut han). Risk: Low-Medium.
κακίᾳ καὶ φθόνῳ	kakia kai phthonō	”malice and envy”	interpersonal vice	”malice and envy,” “malice and jealousy”	Part of the “before” catalogue contrasted with the “after” of regeneration	악독과 투기 (akdok-gwa tugi). Risk: Low.
μισοῦντες ἀλλήλους	misountes allēlous	”hating one another”	mutual hostility	”hating one another,” “hateful to one another”	Closes the “before” list immediately preceding the pivot in v.4 (“But when…”)	피차 미워한 (picha miwohan). Risk: Low.

Titus 3:4

Greek: ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ Gloss: “But when the goodness and loving kindness of God our Savior appeared…”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
χρηστότης	chrēstotēs	”kindness, goodness, benevolence”	God’s disposition of active goodness toward the undeserving	”kindness,” “goodness,” “graciousness”	Grounds salvation in God’s character, not human merit — the pivot word of the whole passage	자비 (jabi), the established KRV rendering. Risk: High. 자비 (慈悲) is also the primary Korean Buddhist term for compassion (a cardinal virtue, corresponding to karuna/metta), cultivated by the practitioner as a moral achievement extending to all sentient beings. Teaching must clarify: biblical χρηστότης is God’s own initiating disposition that accomplishes salvation (v.5), not a universal virtue any person cultivates through spiritual practice, nor a a diffuse cosmic compassion.
φιλανθρωπία	philanthrōpia	”love for mankind” (root of English “philanthropy”)	benevolent love directed at humanity	”love for mankind,” “loving kindness,” “philanthropy”	Paired with χρηστότης to describe God’s saving disposition	사람 사랑하심 (saram saranghasim). Risk: Medium. Must be distinguished from secular humanistic philanthropy (박애주의, bagaejuui) or NGO-style charitable giving, which carries no reference to God or to salvation.
ἐπεφάνη	epephanē	”appeared”	Same verb as 2:11 and 2:13	”appeared”	Third occurrence of this word-family in the passage, bracketing it structurally	See 2:11 entry above. Risk: High (same shamanistic-manifestation caution).
τοῦ σωτῆρος ἡμῶν θεοῦ	tou sōtēros hēmōn theou	”of God our Savior”	God the Father explicitly titled Savior	”God our Savior”	Fourth of six σωτήρ occurrences in Titus; here applied to the Father, alternating with the Son (2:13)	See σωτήρ entry (2:13) above. Risk: Medium.

Titus 3:5

Greek: οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου Gloss: “not because of works done by us in righteousness, but according to his own mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
οὐκ ἐξ ἔργων …ἃ ἐποιήσαμεν ἡμεῖς	ouk ex ergōn ha epoiēsamen hēmeis	”not from works which we did”	explicit exclusion of human merit as the ground of salvation	”not by works we have done,” “not because of righteous deeds we had done”	The clearest single-verse statement in Titus of the curriculum doctrine “Salvation by Grace not Works.” Directly parallels Romans 4:4-5; 11:5-6, both already flagged Critical in the Romans baseline for the 기복신앙 collision.	우리가 행한 바 의로운 행위로 말미암지 아니하고 (uriga haenghan ba uiroun haengwiro malmiamji anihago). Risk: Critical. Must be rendered with unambiguous negation; this is the single strongest textual anchor in Titus against any works-based or transactional reading of grace, and against a Buddhist merit-accumulation (공덕, gongdeok) reading of “good works” as spiritually efficacious. Reuses baseline 의 (righteousness), Critical/High — flag per baseline’s justification-context distinguishing note against 의리.
ἔλεος	eleos	”mercy, compassion”	God’s compassionate response to human misery/guilt, distinct from χρηστότης’s broader “kindness"	"mercy,” “compassion”	The stated basis of salvation, contrasted with “works”	긍휼 (geungyul), an established Korean Christian term. Risk: Medium. Distinguish from the Buddhist compassion-virtue 자비 (already discussed at 3:4/χρηστότης) — here the point is God’s mercy as an act toward the guilty, not a cultivated inner virtue.
ἔσωσεν	esōsen	”saved” (aorist of σῴζω)	completed, once-for-all saving act	”saved,” “he saved”	Reused verbatim from Romans TM root.	Built on 구원 (guwon), Critical — as verb, 구원하셨다/구원하시되. Baseline caution against 해탈 (Buddhist liberation from samsara) applies fully.
διὰ λουτροῦ παλιγγενεσίας	dia loutrou palingenesias	”through the washing of regeneration/rebirth”	λουτρόν = “washing, bath”; παλιγγενεσία = “again-birth” (πάλιν + γένεσις), a rare NT word occurring only here and Matt 19:28 (of cosmic renewal)	“washing of regeneration,” “washing of rebirth,” “regenerating washing”	The key term for the curriculum doctrine “Regeneration by the Holy Spirit.” Describes the Spirit’s decisive, once-for-all inner renewal accompanying conversion (likely alluding to baptism as its outward sign, though the washing itself is the Spirit’s inward work, not the water’s mechanical effect)	중생(의 씻음) (jungsaeng-ui ssiseum), the established KRV rendering. Risk: Critical — the single highest-priority new-term risk in this book. The Hangul string 중생 is a homophone for two entirely distinct Sino-Korean words: (1) 重生 (jungsaeng, “regeneration/rebirth,” the Christian theological term used here) and (2) 衆生 (jungsaeng, “all sentient beings,” one of the most foundational and frequently used terms in Korean Buddhism, e.g., in expressions like 중생을 구제하다, “to save/liberate sentient beings”). A reader or hearer encountering 중생 without disambiguating context may default to the far more common Buddhist sense. Mandatory mitigation: (a) always pair 중생 with its clarifying phrase 중생의 씻음 (never standalone); (b) consider the native Korean alternative 거듭남/거듭나다 (geodeumnam/geodeumnada, “to be born again”), which is common in Korean evangelical preaching, uses no Sino-Korean homophone, and carries zero Buddhist collision risk — recommended as a supplementary gloss or footnote alongside the formal KRV term; (c) NEVER use 환생 (rebirth/reincarnation) or 윤회 (the cycle of rebirth), per the baseline’s existing “resurrection” doctrine caution — regeneration is a one-time, individual, Spirit-wrought inner renewal at conversion, not a repeatable cycle.
ἀνακαινώσεως πνεύματος ἁγίου	anakainōseōs pneumatos hagiou	”renewal of the Holy Spirit”	ἀνακαίνωσις = “making new again” (same root family as Romans 12:2’s “renewal of your mind” — verify translation-memory consistency with however that Romans verse was rendered in Phase 2 output)	“renewal of/by the Holy Spirit,” “renewing work of the Holy Spirit”	The Spirit’s ongoing renewing work, paired with the once-for-all “washing of regeneration”	새롭게 하심 (saeropge hasim), paired with 성령 (Holy Spirit), reused verbatim from Romans TM, Critical. Risk: High for 새롭게 하심 itself — distinguish from Confucian/Daoist self-renewal or longevity-cultivation practices (양생, yangsaeng, “nourishing life,” a traditional health-and-longevity discipline), and from the ascetic self-improvement sense already flagged under baseline sanctification (수행, 도 닦기). This renewal is the Spirit’s gift, not a self-directed regimen.

Titus 3:6

Greek: οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν Gloss: “whom he poured out on us richly through Jesus Christ our Savior.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
ἐξέχεεν	exechen	”poured out”	vivid outpouring imagery, echoing Joel 2:28/Acts 2:17’s Pentecost language	”poured out,” “richly poured out”	The Spirit’s abundant, generous bestowal on believers — not a scarce or earned resource	풍성히 부어 주사 (pungseonghi bueo jusa). Risk: Medium. Should not be confused with a shaman’s invocation of a spirit’s power descending upon a medium during a 굿 ritual; this is the Trinity’s own gift of the Spirit through Christ’s mediating work, given once to all believers, not a special empowerment sought by ritual specialists.
διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν	dia Iēsou Christou tou sōtēros hēmōn	”through Jesus Christ our Savior”	the Spirit is given through Christ specifically	”through Jesus Christ our Savior”	Fifth/sixth σωτήρ occurrence, here applied to the Son, completing the Father/Son alternation pattern (1:3-4; 2:10/2:13; 3:4/3:6)	See σωτήρ entry (2:13) above. Risk: Medium.

Titus 3:7

Greek: ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου Gloss: “so that, having been justified by his grace, we might become heirs according to the hope of eternal life.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
δικαιωθέντες	dikaiōthentes	”having been justified” (aorist passive participle of δικαιόω)	forensic declaration of righteous status, a completed past act	”having been justified,” “since we have been justified”	Reused verbatim from Romans TM. Directly parallels Romans 3:24; 5:1.	의롭다 하심 (uiropda hasim), Critical, per baseline. Must retain the forensic “declared righteous” sense, NEVER “도를 닦아 얻은 의” (righteousness obtained through cultivating the Way).
τῇ ἐκείνου χάριτι	tē ekeinou chariti	”by his grace”	the instrumental means of justification	”by his grace,” “through his grace”	Grace, not works (v.5), is the means of justification	은혜 (eunhye), Critical, reused verbatim from Romans TM.
κληρονόμοι	klēronomoi	”heirs”	one who receives an inheritance, a legal/familial status	”heirs,” “inheritors”	Justified believers become heirs — ties directly to the Romans baseline’s “adoption” doctrine (양자) since inheritance rights are the substance of adoption	후사/상속자 (husa — KRV’s archaic-register term / sangsokja, the modern equivalent). Risk: High. Reuse the Romans baseline’s adoption (양자, High) framing: Korean traditional heir-adoption (양자) existed primarily to continue Confucian ancestor-memorial rites (제사), an instrumental purpose. Here, “heir” describes a relational, gratuitous inheritance status granted through grace and justification, not a ritual-continuation duty.
ἐλπίδα ζωῆς αἰωνίου	elpida zōēs aiōniou	”hope of eternal life”	future-oriented certain hope grounded in the gospel	”hope of eternal life,” “hope of everlasting life”	Echoes 1:2’s opening theme, forming a bookend for the letter	영생의 소망 (yeongsaeng-ui somang). Risk: Medium. 영생 (eternal life) is a well-established Christian term; distinguish from the Daoist/folk-religious pursuit of physical immortality (불로장생, bullojangsaeng, “ageless long life”), a concept with real cultural currency in Korean folk religion and popular culture (e.g., immortal-cultivator tropes). Biblical eternal life is relational communion with God secured by grace, not an extended or undying physical existence attained through spiritual technique.

Titus 3:8

Greek: Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. ταῦτα ἐστὶν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις Gloss: “The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
Πιστὸς ὁ λόγος	pistos ho logos	”faithful/trustworthy is the saying”	a formulaic marker in the Pastoral Epistles (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11; Titus 3:8) introducing a summary of settled apostolic teaching	”This is a trustworthy saying,” “The saying is sure/faithful”	Marks vv. 4-7 as an authoritative doctrinal summary, not a passing remark	미쁜 말씀이라/이 말이 미쁘도다 (mippeun malsseumira), the archaic-register KRV formula (미쁘다, mippeuda, “to be faithful/trustworthy,” now largely obsolete outside this formula). Risk: Low, though a readability note applies: this archaic word may need a brief gloss for readers unfamiliar with pre-modern Korean vocabulary; no doctrinal risk.
πεπιστευκότες θεῷ	pepisteukotes theō	”those who have believed/put their trust in God”	perfect participle — a completed act of faith with continuing results	”those who have believed in God,” “those who trust in God”	Reused verbatim from Romans TM root.	Built on 믿음 (faith), High — as participle, 하나님을 믿는 자들. Baseline caution against superstitious belief (미신) or trust in fortune-telling (사주팔자) applies; the object of trust here is explicitly God.
φροντίζωσιν … προΐστασθαι	phrontizōsin … proistasthai	”may be careful/take thought to devote themselves to, engage in”	intentional, sustained commitment	”be careful to devote themselves to,” “be conscientious to engage in,” “make it their business to”	Believers’ good works are a purposeful, cultivated response to grace already received — not a means of obtaining it	조심하여 힘쓰게 (josimhayeo himsseuge). Risk: Medium, per 선한 일 discussion above — sequence is critical: belief/regeneration (vv.5-7) precedes and produces devotion to good works (v.8), never the reverse.
καλῶν ἔργων	kalōn ergōn	”good works”	see 2:14 entry	”good works,” “good deeds”	Third major occurrence in the core passage (2:14; 3:5 negatively; 3:8 positively) — good works bookend the passage as fruit, explicitly excluded as root	선한 일 (seonhan il). Risk: High. See consolidated glossary entry.
καλὰ καὶ ὠφέλιμα	kala kai ōphelima	”excellent and profitable/beneficial”	practical, tangible benefit to human community	”excellent and profitable,” “good and useful”	Grace-produced good works have real, this-worldly benefit for others — a fitting close to the passage’s grace-to-ethics arc	아름다우며 유익하니라 (areumdaumyeo yuikhanira). Risk: Low.

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SECTION 2: Chapter-by-Chapter Study of the Whole Book

Chapter 1 (Titus 1:1–16)

Chapter 1 is not part of the core passage but introduces the letter’s foundational vocabulary (apostleship, calling, godliness, eternal life, elder/overseer qualifications) and the first extended false-teacher polemic. Full field treatment below for its load-bearing terms.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
δοῦλος θεοῦ	doulos theou	”slave/servant of God”	total ownership and submission to a master	”servant of God,” “bondservant of God”	Paul’s self-designation opening the letter (v.1), parallel to Romans’ opening	하나님의 종 (Hananim-ui jong). Risk: Medium. 종 carries a residual social-class connotation from the historic Korean 노비 (slave-class) system, abolished in the late 19th century; this must be taught as honored, total devotion to Christ, not degrading servitude.
ἀπόστολος	apostolos	”apostle, one sent”	delegated authoritative sent-one	”apostle”	Reused verbatim from Romans TM.	사도 (sado), Low, per baseline.
ἐκλεκτῶν θεοῦ	eklektōn theou	”God’s elect/chosen ones”	those sovereignly chosen by God	”God’s elect,” “those God has chosen”	Ties to the Romans baseline’s “election” doctrine (Medium risk there, though the underlying doctrine of sovereign choice carries the same collision profile here)	하나님이 택하신 자들 (Hananim-i taekhasin jadeul), built on 선택 (election), Medium, reused from Romans TM. Risk: Medium. Avoid 팔자 (birth-chart fate) or 운 (luck), per baseline caution; also avoid reducing to a competitive, merit-based “selection” reading given Korea’s exam/hiring culture.
ἐπίγνωσιν ἀληθείας	epignōsin alētheias	”full/precise knowledge of the truth”	personal, experiential knowledge, not mere information	”knowledge of the truth,” “full knowledge of the truth”	Ties directly to the “Inspiration of Scripture” doctrine flagged High in the Romans baseline	진리를 아는 지식 (jilli-reul aneun jisik). Risk: Medium. Distinguish from Confucian scholarly transmission of classical texts (경, gyeong) or Buddhist enlightenment-knowledge (깨달음, kkaedareum) — this is knowledge of a specific, historical, personal God’s revealed truth, not a philosophical or meditative attainment.
εὐσέβειαν	eusebeian	”godliness, piety”	reverent devotion to God expressed in life and conduct	”godliness,” “piety,” “devotion”	Central term recurring across the letter (1:1; 2:12) — godliness is what grace produces	경건 (gyeonggeon), an established Korean Christian term. Risk: High. Korea’s rigorous Confucian ritual-reverence and ancestor-memorial tradition (제사, jesa) — already flagged Critical under the Romans baseline’s “father” doctrine — creates risk that 경건 could be understood as ritual correctness/filial performance toward superiors/ancestors rather than personal devotion to the living God flowing from grace. Must always be anchored to its source in v.11-12: grace trains believers toward godliness; it is not self-generated ritual piety.
ζωῆς αἰωνίου / ἐλπίδι ζωῆς αἰωνίου	zōēs aiōniou	”of eternal life / in hope of eternal life”	see 3:7 entry above	”eternal life,” “hope of eternal life”	Opens (1:2) and closes (3:7) the letter’s theological arc	영생(의 소망) (yeongsaeng-ui somang). Risk: Medium, see 3:7 entry above.
ἀψευδὴς θεός	apseudēs theos	”the God who does not lie”	God’s absolute truthfulness as the guarantee of his promise	”God, who never lies,” “the God who cannot lie”	Grounds the promise of eternal life in God’s own trustworthy character	거짓이 없으신 하나님 (geojisi eopseusin Hananim), built on 하나님 (God), Critical, reused verbatim from Romans TM. Risk: Low for the added qualifier itself.
σωτῆρος ἡμῶν θεοῦ	sōtēros hēmōn theou	”God our Savior” (first occurrence, v.3)	see 2:13 entry	”God our Savior”	Opens the letter’s σωτήρ pattern	See σωτήρ entry above. Risk: Medium.
γνησίῳ τέκνῳ	gnēsiō teknō	”true/genuine child”	authentic, not counterfeit, spiritual relationship	”true child,” “genuine child,” “true son”	Describes Titus’s relationship to Paul in the faith, a mentoring/spiritual-fatherhood relationship	참 아들 (cham adeul). Risk: Low.
χάρις καὶ εἰρήνη	charis kai eirēnē	”grace and peace”	standard Pauline epistolary greeting	”grace and peace”	Reused verbatim from Romans TM.	은혜 (Critical) and 화평 (peace, Medium) — Note: Titus’s greeting (1:4) pairs χάρις with εἰρήνη as in Romans, so 화평 applies; however some MSS/traditions read ἔλεος (mercy) here as well — flag as a minor textual variant for Phase 2 verification.
πρεσβυτέρους	presbyterous	”elders”	church office-holders, appointed local leaders	”elders”	Central to the curriculum doctrine “Qualifications for Elders.”	장로 (jangno), an established Korean church term. Risk: Medium. Korean culture already has a strong, positive, pre-Christian Confucian concept of “elder” (연장자/어른) as one due automatic social respect by virtue of age alone; 장로 as a church office must be taught as a doctrinally and morally qualified role (per the extensive vv.6-9 qualification list), not an honorary age-based title.
ἐπίσκοπον	episkopon	”overseer, bishop” (from ἐπί + σκοπέω, “to look/watch over”)	the same office as πρεσβύτερος in this passage (v.5 “elders” / v.7 “overseer” used interchangeably for the same role)	“overseer,” “bishop,” “supervisor”	Titus 1:5-7 treats πρεσβύτερος and ἐπίσκοπος as synonyms for one local-church office	감독 (gamdok), an established Korean church term. Risk: Medium. Later Korean denominational usage (notably Methodist) uses 감독 for a distinct, higher, regional bishopric office; teaching must clarify that in Titus these are the SAME local office, not two ranked positions, to avoid importing a later ecclesiastical hierarchy Paul does not describe here.
ἀνέγκλητος	anenklētos	”blameless, above reproach”	not open to legitimate accusation	”blameless,” “above reproach”	The governing qualification for both elder (v.6) and overseer (v.7)	책망할 것이 없는 (chaengmanghal geosi eomneun). Risk: Low.
μιᾶς γυναικὸς ἄνδρα	mias gynaikos andra	”a one-woman man”	marital faithfulness/single-mindedness, debated whether addressing polygamy, divorce/remarriage, or general marital fidelity	”husband of one wife,” “a one-woman man,” “faithful to his wife”	A specific, debated elder qualification	한 아내의 남편 (han anae-ui nampyeon). Risk: Medium. Flag for careful handling given differing denominational interpretive traditions; a literal rendering is safest, leaving interpretation to teaching notes rather than resolving the ambiguity in translation.
θεοῦ οἰκονόμον	theou oikonomon	”God’s steward/household manager”	a trusted manager entrusted with someone else’s household/estate, accountable to the owner	”God’s steward,” “manager of God’s household,” “God’s household administrator”	Frames the overseer’s role as accountable stewardship of what belongs to God, not personal ownership of authority	청지기 (cheongjigi), an established Korean church term for “steward.” Risk: Medium. Distinguish from a Confucian household head (가장, gajang) who exercises paternal authority as his own prerogative; a steward manages another’s property for the owner’s purposes and is accountable to him.
ὑγιαινούσῃ διδασκαλίᾳ	hygiainousē didaskalia	”sound/healthy teaching” (ὑγιαίνω, “to be healthy,” root of English “hygiene”)	teaching that produces spiritual health/wholeness, as opposed to teaching that “spreads like gangrene” (2 Tim 2:17)	“sound doctrine,” “sound teaching,” “healthy teaching”	Central to the curriculum doctrine “Sound Doctrine and Good Works.” Recurs throughout Titus (1:9; 2:1; cf. 2:8’s “sound speech,” using the same root)	바른 교훈 (bareun gyohun), the established KRV rendering (“correct/right teaching,” which trades the Greek’s “health” metaphor for a “correctness” metaphor). Risk: High. Two cautions: (1) the KRV’s “correct” framing, while doctrinally sound, loses the organic health/wholeness imagery of the Greek — teaching materials should supplement with the “healthy teaching that produces spiritual health” sense where space allows; (2) “바른” (correct/right) risks being heard through the lens of Confucian orthodoxy (正道, jeongdo, “the correct/proper Way,” a social-conformity concept) or Buddhist “right teaching” (정법, jeongbeop) — sound doctrine here is Christ-centered apostolic teaching that produces a healthy, grace-shaped life (cf. 2:1-10’s household codes flowing from it), not correct adherence to an abstract ethical code.
ἐλέγχειν / ἀντιλέγοντας	elenchein / antilegontas	”to rebuke / those who contradict”	see 2:15 entry above	”to rebuke,” “those who contradict/oppose”	Elder qualification: ability to refute false teaching	책망하다/거스려 말하는 자들 (chaengmanghada). Risk: Medium.
ματαιολόγοι καὶ φρεναπάται	mataiologoi kai phrenapatai	”empty talkers and deceivers” (φρεναπάτης, a rare compound, “mind-deceiver”)	false teachers whose speech is both vacuous and manipulative	”empty talkers and deceivers,” “idle talkers and deceivers”	Describes the false teachers Titus must silence	헛된 말을 하며 속이는 자 (heotdoen mareul hamyeo sogineun ja). Risk: Low-Medium.
οἱ ἐκ περιτομῆς	hoi ek peritomēs	”those of the circumcision”	Jewish-Christian faction insisting on continued Torah/circumcision observance	”the circumcision party,” “those of the circumcision group”	Ties to the Romans baseline’s “unity_of_jews_and_gentiles” doctrine (High risk)	할례파 (hallyepa). Risk: Medium.
Ἰουδαϊκοῖς μύθοις	Ioudaikois mythois	”Jewish myths/fables”	speculative legendary material circulating among some Jewish teachers, rejected as a distraction from sound doctrine	”Jewish myths,” “Jewish fables”	Names a specific category of false teaching Titus must reject	유대인의 허탄한 이야기 (Yudaein-ui heotanhan iyagi). Risk: Medium. Connects to the “avoiding divisive controversies” doctrine (3:9’s γενεαλογίαι, “genealogies,” is closely related — see Chapter 3 section below).
ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν	entolais anthrōpōn apostrephomenōn tēn alētheian	”commandments of people who turn away from the truth”	human-invented religious rules opposed to revealed truth (echoing Isa 29:13 / Mark 7:7’s “commandments of men”)	“commands of those who reject the truth,” “merely human rules”	Contrasts God’s revealed truth with human religious tradition	진리를 배반하는 사람들의 명령 (jilli-reul baebanhaneun saramdeul-ui myeongnyeong). Risk: Medium. Reuses the Romans baseline’s “law” doctrine caution against equating God’s revelation with a humanly devised ritual-propriety code (cf. baseline’s note on Confucian 예).
καθαρός / μεμιαμμένος	katharos / memiammenos	”pure / defiled”	moral-spiritual purity vs. corruption, applied here to mind and conscience, not ritual objects	”pure / defiled,” “clean / unclean”	v.15’s “to the pure all things are pure…their mind and conscience are defiled”	깨끗한/더러운 (kkaekkeutan/deoreoun). Risk: High. Direct extension of the baseline “holy” doctrine’s caution against Korean shamanistic ritual-impurity concepts (부정, bujeong, misfortune-linked defilement removed via a gut ceremony); Titus 1:15 explicitly locates defilement in “mind and conscience” (νοῦς, συνείδησις) — an interior moral condition, not an external ritual state removable by rite.
συνείδησις	syneidēsis	”conscience”	the moral faculty that accuses or excuses	”conscience”	Paired with “mind” as the seat of defilement in false teachers	양심 (yangsim). Risk: Low. Fairly universal secular/moral concept in modern Korean already; low collision risk.
ὁμολογοῦσιν / ἀρνοῦνται	homologousin / arnountai	”they profess/confess / they deny”	public claim of belief vs. contradictory practice	”profess / deny”	v.16: false teachers “profess to know God but deny him by their works” — note ὁμολογέω is the same verb underlying the Romans baseline’s Critical “Jesus is Lord” confession (Rom 10:9)	시인하다/부인하다 (siinhada/buinhada). Risk: Medium. Worth flagging the intertextual link: the same confessional-vocabulary family used positively for saving confession (Rom 10:9) is used here negatively for hypocritical false profession — a useful teaching contrast, not a translation risk per se.
ἀδόκιμοι	adokimoi	”disqualified, unfit, failing the test”	metallurgical metaphor (failing to pass assay/testing) applied to moral fitness	”disqualified,” “unfit,” “worthless,” “failing the test”	Closes the chapter: false teachers are “unfit for any good work” — an ironic inversion of the letter’s positive “good works” theme	선한 일에 합당하지 못한 자 (seonhan il-e hapdanghaji mothan ja). Risk: Low.

Additional Chapter 1 vocabulary of lower doctrinal weight, noted for completeness: αὐθάδη (arrogant/self-willed), ὀργίλον (quick-tempered), πάροινον (given to wine), πλήκτην (violent), αἰσχροκερδῆ (greedy for shameful gain), φιλόξενον (hospitable), φιλάγαθον (loving what is good), δίκαιον (just), ὅσιον (devout/holy — note: a different Greek word from ἅγιος, worth flagging in Phase 2 if both occur nearby, since Korean may render both as 거룩한/경건한 and lose the distinction), ἐγκρατῆ (self-controlled/disciplined), Κρῆτες ἀεὶ ψεῦσται (the Epimenides quotation — a cultural/rhetorical citation, not a doctrinal term), κακὰ θηρία, γαστέρες ἀργαί (idle gluttons — vivid polemical idiom, translate for sense not literally).

Chapter 2 (Titus 2:1–10; see Core Passage above for 2:11–15)

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
ὑγιαινούσῃ διδασκαλίᾳ	hygiainousē didaskalia	”sound teaching”	see Chapter 1 entry	”sound doctrine”	Opens the household-code section: sound doctrine must shape every relationship in the church	See Chapter 1 entry above. Risk: High.
πρεσβύτας / πρεσβύτιδας	presbytas / presbytidas	”older men / older women”	age-based categories, NOT the office-word πρεσβύτερος	”older men / older women”	Distinct from “elder” the office; a common point of confusion given the shared root	늙은 남자/늙은 여자 (neulgeun namja/neulgeun yeoja) or the more formal 연장자 (yeonjangja). Risk: Low-Medium. Flag the lexical distinction from πρεσβύτερος (elder office, Chapter 1) clearly in translator notes to prevent conflation.
ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ	hygiainontas tē pistei, tē agapē, tē hypomonē	”sound/healthy in faith, love, steadfastness”	applies the “sound/healthy” root personally to character, not just doctrine	”sound in faith, love, and steadfastness”	Ties personal character to the letter’s “sound” vocabulary	믿음과 사랑과 인내함으로 온전케 (mideum-gwa sarang-gwa innaehameuro onjeonke). Risk: Medium. Built on 믿음 (faith), High, reused from Romans TM; 사랑 (love) and 인내 (endurance/steadfastness) are new low-medium risk terms with no significant collision noted.
ἱεροπρεπεῖς	hieroprepeis	”reverent, befitting sacred/priestly dignity” (rare word, related to ἱερός, “sacred/priestly”)	behavior appropriate to one set apart for sacred service — an unusual word choice possibly evoking (and correcting) contemporary pagan priestess imagery in Crete	”reverent,” “as is fitting for those consecrated to God,” “worthy of respect”	Describes the demeanor expected of older women in the congregation	행실이 거룩하며 (haengsiri georokamyeo), built on 거룩한 (holy), High, reused from Romans TM. Risk: Medium. Minor note: the Greek’s etymological echo of “priestess-like” behavior does not carry into Korean; no separate action needed beyond the existing 거룩한 caution.
καλοδιδασκάλους	kalodidaskalous	”teachers of what is good” (a compound found only here in the NT)	mentoring/discipling role for older women toward younger women	”teachers of good things,” “teachers of what is good”	Establishes an intentional older-to-younger discipleship structure	선한 것을 가르치는 자 (seonhan geoseul garichineun ja). Risk: Low.
φιλάνδρους, φιλοτέκνους	philandrous, philoteknous	”husband-loving, children-loving” (both compounds occur only here in the NT)	trained affections toward one’s own family	”to love their husbands, to love their children”	Part of what older women teach younger women — familial love as a trained, not merely natural, virtue	그 남편과 자녀를 사랑하며 (geu nampyeon-gwa janyeoreul saranghamyeo). Risk: Low.
ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν	hypotassomenas tois idiois andrasin	”submitting to their own husbands”	see 3:1 ὑποτάσσω entry	”being submissive to their own husbands,” “submitting to their husbands”	One of Titus’s three submission contexts (see 3:1)	자기 남편에게 복종하게 (jagi nampyeon-ege bokjonghage). Risk: Critical. This is the single most historically loaded submission-context in Titus for Korean readers: the traditional, now officially rejected Confucian “three obediences” doctrine (삼종지도, samjongjido — a woman’s prescribed obedience to father, then husband, then son across her lifetime) is a specific, documented Korean ethical-historical framework that this verse risks being read through. Teaching must explicitly distinguish Spirit-enabled, mutual, gospel-shaped household submission (modeled on Christ, cf. Eph 5:21-33) from the hierarchical, one-directional, culturally-specific 삼종지도 framework. Mandatory theologian review.
ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται	hina mē ho logos tou theou blasphēmētai	”so that the word of God may not be blasphemed/reviled”	the church’s household conduct affects the gospel’s public reputation	”so that the word of God may not be reviled/maligned”	Motivates the household instructions with concern for gospel witness, not mere social conformity	하나님의 말씀이 훼방을 받지 않게 (Hananim-ui malsseumi hwebang-eul batji anke). Risk: Medium.
σωτῆρος ἡμῶν θεοῦ	sōtēros hēmōn theou	”God our Savior”	see above	”God our Savior”	Second occurrence, closing the household-code section (v.10)	See σωτήρ entry above. Risk: Medium.
τύπον καλῶν ἔργων	typon kalōn ergōn	”a model/pattern of good works”	Titus himself is to exemplify good works, not merely teach them	”a model of good works,” “an example of good deeds”	Personal embodiment of the letter’s central good-works theme	선한 일의 본 (seonhan il-ui bon). Risk: High, per 선한 일 entry.
δεσπόταις	despotais	”masters” (root of English “despot”) — distinct word from κύριος, “Lord”	a household master’s authority over a slave, a socially harsher term than κύριος	”masters”	Bondservants’ human masters (2:9), deliberately NOT the same word used for Christ’s Lordship	상전/주인 (sangjeon/juin). Risk: Medium. Worth a translator’s note distinguishing δεσπότης (human household master, used here) from κύριος (baseline 주님, junim, reserved for Christ’s exclusive divine Lordship) — Korean should avoid any rendering that could blur this distinction, e.g., never render human “masters” here with 주님’s honorific suffix 님 in a way that could confuse the two.
νοσφιζομένους	nosphizomenous	”pilfering, embezzling, skimming for oneself” (rare word, cf. Acts 5:2-3, Ananias and Sapphira)	secret theft from an employer/master	”pilfering,” “stealing,” “embezzling”	Part of the household-servant ethic; intertextual echo of Acts 5 worth noting for cross-reference	도적질하지 말고 (dojeokjilhaji malgo). Risk: Low.
κοσμῶσιν τὴν διδασκαλίαν	kosmōsin tēn didaskalian	”may adorn the teaching/doctrine” (κοσμέω, root of “cosmetic”/“cosmos”)	to make doctrine attractive/beautiful through embodied conduct	”adorn the doctrine,” “make the teaching attractive,” “bring credit to the teaching”	Closes the household-code section: godly conduct beautifies sound doctrine’s public credibility	교훈을 빛나게 하려 (gyohuneul bitnage haryeo). Risk: Low-Medium. Ties good conduct to the “sound doctrine” theme (Chapter 1 entry) as its visible fruit.

Additional lower-weight vocabulary noted for completeness: νηφαλίους (sober-minded), σεμνούς/σεμνότητα (dignified/dignity), μὴ διαβόλους (not slanderers — note the same root as “devil,” a wordplay lost in Korean translation but of no doctrinal consequence), μὴ οἴνῳ πολλῷ δεδουλωμένας (not enslaved to much wine), σωφρονίζωσιν (to train/discipline toward self-control), οἰκουργούς/ἁγνάς (working at home/pure — note a textual variant οἰκουρός exists; flag for Phase 2 text-critical verification), ἀφθορίαν (integrity/incorruptibility in teaching), λόγον ὑγιῆ ἀκατάγνωστον (sound speech beyond reproach, same “health” root as sound doctrine), εὐαρέστους (well-pleasing), μὴ ἀντιλέγοντας (not talking back).

Chapter 3 (Titus 3:1–8 in Core Passage above; this section covers 3:9–15)

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
μωρὰς ζητήσεις	mōras zētēseis	”foolish investigations/controversies”	speculative debates without spiritual profit	”foolish controversies,” “foolish disputes/speculations”	Central to the curriculum doctrine “Avoiding Divisive Controversies.”	어리석은 변론 (eoriseokeun byeollon). Risk: Medium.
γενεαλογίας	genealogias	”genealogies”	ancestral lineage records/speculation, likely referring to speculative Jewish or proto-Gnostic mythological genealogies (cf. 1 Tim 1:4) rather than ordinary family record-keeping	”genealogies,” “genealogical speculation”	Named alongside foolish controversies as a distraction from sound doctrine and good works	족보 (jokbo). Risk: High. This is a significant, specific Korean cultural collision: 족보 (family genealogical records) hold deep positive cultural weight in Korea, historically central to Confucian clan identity, ancestor-memorial practice (제사), and lineage-based social status — many Korean families still maintain and take pride in a documented 족보. A surface reading of “avoid genealogies” risks being misheard either (a) as a biblical basis for dismissing Korean family-lineage practice generally, which is not Paul’s point, or (b) — in the specific historical context of Korean Catholic/Protestant conflict over jesa (ancestor-rite) practice — as unrelated proof-text ammunition in that separate, historically fraught controversy. Teaching must clarify precisely what is in view: speculative doctrinal use of genealogies (likely tied to false teachers’ myth-making, 1:14; 1 Tim 1:4), not a general judgment on family-lineage interest or on the distinct historical jesa controversy.
μάχας νομικάς	machas nomikas	”quarrels about the law”	disputes over interpretation/application of the Mosaic law, likely tied to the “circumcision party” (1:10)	“quarrels about the law,” “legal disputes,” “arguments over the law”	Ties to the Romans baseline’s “law” doctrine (High risk)	율법에 대한 다툼 (yulbeop-e daehan datum), built on 율법 (law), High, reused from Romans TM. Risk: Medium.
ἀνωφελεῖς καὶ μάταιοι	anōpheleis kai mataioi	”unprofitable and worthless/futile”	practically useless, empty of spiritual value	”unprofitable and worthless,” “useless and futile”	Paul’s verdict on all the above controversies	무익하고 헛되니라 (muikago heotdoenira). Risk: Low.
αἱρετικὸν ἄνθρωπον	hairetikon anthrōpon	”a factious/sectarian person” (αἱρετικός, root of English “heretic,” from αἵρεσις, “a choosing/faction/party”)	in this context, one who persistently causes division/factions within the church through stubborn adherence to controversial teaching, not necessarily a modern systematic theological heretic	”a divisive person,” “a factious man,” “a person who causes division”	Central to the curriculum doctrine “Avoiding Divisive Controversies.”	이단에 속한 사람 (idan-e sokhan saram), the established KRV rendering, or more precisely descriptive: 분쟁을 일으키는 자 (bunjaeng-eul ireukineun ja, “one who causes division”). Risk: High. Modern Korean Protestant church culture has an unusually intense, well-developed public discourse around 이단 (idan) as a formal label applied to controversial new religious movements (e.g., Shincheonji, JMS) and, at times, polemically to rival Christian denominations or theological positions. Teaching must clarify that Titus 3:10’s αἱρετικός describes a person who persistently, after repeated warning, generates sectarian strife within a local congregation over “foolish controversies” (v.9) — a narrower, pastoral-discipline scenario — not a general warrant for the modern Korean church’s broader institutional 이단-labeling practices, which carry their own distinct history and should not be read back into this verse without careful qualification.
νουθεσίαν / νουθέτησον	nouthesian / noutheteson	”admonition / admonish”	corrective verbal warning	”warn,” “admonish”	The prescribed two-stage process before withdrawing fellowship from a divisive person	훈계하다 (hungyehada). Risk: Low.
αὐτοκατάκριτος	autokatakritos	”self-condemned” (a term occurring only here in the NT)	the divisive person’s own persistence in error, after warning, constitutes his own self-judgment	”self-condemned,” “condemned by his own actions”	Explains the rationale for withdrawing fellowship: the person’s own choice, not an arbitrary church verdict, condemns him	스스로 정죄한 자 (seuseuro jeongjoehan ja). Risk: Low-Medium. Should be taught carefully alongside the αἱρετικός caution above, to avoid encouraging a hasty or punitive “heresy-hunting” posture inconsistent with the patient, two-warning process the text itself prescribes.
προπέμψον	propempson	”send on ahead, help on one’s journey” (often with material provision)	practical, material support for gospel workers’ travel	”send on their way,” “help on their journey,” “provide for their journey”	Ties to the Romans baseline’s “mission” doctrine (Medium risk; Korea’s achievement-oriented missions culture caution applies)	급히 먼저 보내어 궁핍함이 없게 하고 (geubhi meonjeo bonaeeo gungpiphami eopge hago). Risk: Low-Medium.
ἵνα μὴ ὦσιν ἄκαρποι	hina mē ōsin akarpoi	”so that they may not be unfruitful”	fruit-bearing metaphor applied to a life of good works	”so that they may not be unfruitful,” “that they may not fail to bear fruit”	Reinforces the letter’s closing emphasis (echoing v.8 and v.14) that good works are the expected, fruitful outcome of grace-shaped faith, not incidental	열매 없는 자가 되지 않게 (yeolmae eomneun jaga doeji anke). Risk: Medium, per 선한 일 discussion — the letter’s final word on works is again framed as fruit, not root, of salvation.
ἡ χάρις μετὰ πάντων ὑμῶν	hē charis meta pantōn hymōn	”grace be with you all”	standard Pauline epistolary benediction	”Grace be with you all”	Closes the letter as it opened (1:4), bookending the entire epistle with χάρις	은혜가 너희 무리에게 있을지어다 (eunhyega neohui murie isseuljieoda). Risk: Critical, reused verbatim — 은혜 (grace) per Romans baseline. Fitting that Titus, whose central theological burden is grace rightly understood against a works/merit backdrop, opens and closes on this single word.

Additional Chapter 3 vocabulary of lower doctrinal weight, noted for completeness: proper names Ἀρτεμᾶν (Artemas), Τυχικόν (Tychicus, cf. baseline-adjacent NT proper-name convention), Ζηνᾶν τὸν νομικὸν (Zenas the lawyer — νομικός here likely means a legal expert, possibly in Roman or Jewish law; low doctrinal weight but an interesting textual note), Ἀπολλῶν (Apollos), Νικόπολιν (Nicopolis, place name), παραχειμάσαι (to spend the winter), σπουδαίως (diligently/eagerly), εἰς τὰς ἀναγκαίας χρείας (for urgent/necessary needs), ἀσπάζονται (greet), φιλοῦντας ἡμᾶς ἐν πίστει (those who love us in the faith).

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Summary: Doctrine-to-Text Coverage Map

Curriculum Doctrine	Primary Titus Text	Key Terms
Grace That Trains for Godly Living	2:11-12	ἐπιφαίνω/ἐπιφάνεια (나타나다), παιδεύω (양육하다), χάρις (은혜)
Qualifications for Elders	1:5-9	πρεσβύτερος (장로), ἐπίσκοπος (감독), ἀνέγκλητος, οἰκονόμος (청지기)
Sound Doctrine and Good Works	1:9; 2:1,7-8,10; 2:14; 3:1,8,14	ὑγιαίνουσα διδασκαλία (바른 교훈), καλὰ/ἀγαθὰ ἔργα (선한 일)
Salvation by Grace not Works	3:5, 7 (cf. 2:14)	ἔργων…ἐν δικαιοσύνῃ (negated), χάρις, ἔλεος, δικαιωθέντες
Regeneration by the Holy Spirit	3:5-6	λουτρὸν παλιγγενεσίας (중생의 씻음), ἀνακαίνωσις πνεύματος ἁγίου
Submission to Authority	2:5, 9; 3:1	ὑποτάσσω (복종하다) across civil, marital, servile relationships
Avoiding Divisive Controversies	1:10-14; 3:9-11	μωραὶ ζητήσεις, γενεαλογίαι (족보), αἱρετικὸς ἄνθρωπος (이단)

All chapters of Titus (1, 2, 3) contribute new theological vocabulary; no chapter is without load-bearing terms requiring analysis.